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Based on ethnographic data and a textual analysis, this chapter highlights the process of “therapization” of Buddhism in Western countries, with a specific emphasis on Tibetan Buddhism in France. Referring to the paradigm of “political economy of health”, as developed in recent medical anthropology, it attempts to explore the relationships between two concepts – economics and health – that had previously been considered separately, in the context of Western Buddhism. Further, this chapter's aim is to expose a potential application of theoretical economic models in an anthropological approach of Buddhist diffusion and appropriation in the West.

The relationship between learning and mental health, as well as a growing body of literature, underscores the need for art therapy in educational settings. This is particularly true for learners with special needs. Shostak et al. (1985) affirmed that “for children with special needs, art therapy in a school setting can offer opportunities to work through obstacles that impede educational success” (p. 19). School art therapy facilitates improved social interaction, increased learning behaviors, appropriate affective development, and increased empathy and personal well-being. It can be adapted to meet the specific developmental needs of individual students and to parallel students’ developmental, learning, and behavioral objectives. This chapter introduces the reader to the history and basic constructs of art therapy as a psychoeducational therapeutic intervention in schools. Model programs are identified, as well as the role of the art therapist within the context of K-12 education settings. Additionally, examples of special populations who benefit from art therapy intervention within school systems are provided, along with considerations for school-wide art therapy.

This chapter explores the transformation that occurs during an Appreciative Inquiry (AI) summit through the lens of Rogerian client-centered therapy. The client-centered approach stems from the work of Carl Rogers, who theorized that humans have a tendency toward self-actualization, or that they can be trusted to move constructively toward the fulfillment of their inherent potential. According to Rogers, a client-centered therapeutic approach enables an individual to radically alter the self-concept and achieve transformational change, but only when six specific conditions are met. When these conditions are met, the result is generativity at the individual level as the client’s world opens up with new possibilities. Starting from the assumption that individuals and higher-level human systems share common elements as open systems, the opening up of the self-structure at the individual level can be seen as similar to the system coming together in a generative way during an AI summit. Rogerian theory and AI share a common set of underlying principles, and these principles guide the similar approach to change at these different levels. Here, a community AI summit in Worcester, Massachusetts, is viewed through a Rogerian lens in an attempt to shed light on how these conditions might also operate in higher-level human systems aimed at enabling generativity.

Developing self-awareness as a management instructor and modelling this process for students’ similar awareness has benefits in classroom learning environments. In this chapter, the authors reframe faculty and student traditional roles and responsibilities, providing an iterative, holistic process of embedded interdependent self-awareness development where students experience a sense of empowerment and control over their learning, integral to mutual success. The authors’ experiences draw on aspects of experiential learning, Gestalt psychology, and self-determination theory (SDT). To create an intrinsically motivating, student-centred learning environment in an undergraduate leadership course, the authors reframed teaching to include course design, opportunities for student autonomy, co-creation of psychological safety, and the instructor’s use of self. This evidence-based reflection for self-awareness included examining behavioural patterns, feelings, and thinking. Finally, the authors discuss lessons learned and practical applications, identifying reflexivity, psychological safety, iterative feedback, student autonomy, and modelling as key to the process.

Sociological research on transgender and gender nonconforming (t/gnc) people has emphasized the interplay between identity and institutional contexts as constraining through dominant ideologies on sex and gender. In contrast, feminist research focused on embodied trauma has demonstrated numerous prospects for healing. In bridging these two fields of study through a socio-phenomenological lens, this research shows how consciousness emerges, facilitating the development of bodily agency. Empirically, the paper examines whether t/gnc people can use movement-based activities for healing, and how that healing occurs in particular spaces. In reflection of the impacts of insidious traumas on both the body and mind, this paper radically re-centers the body to consider the potential for healing through movement. Through an analysis of in-depth interviews with t/gnc people on their engagement with movement-based activities, I argue that participation in movement, on one’s own terms, enables a practice of bodily freedom. Moving beyond constraint and regulation, bodily agency requires a degree of bodily awareness (consciousness) that can emerge through participation in movement-based activities in t/gnc-centered and “personally-public” spaces. These results show that movement-based activities support t/gnc people in healing from the impacts of insidious traumas. These findings have empirical importance, exemplifying the power of fostering intentionality through movement practices, as well as theoretical implications for understanding the role of the body when exercising agency in processes of healing from embodied oppression outside of formal therapeutic landscapes.

The sequence of stress, distress and somatization has occupied much of the late twentieth-century psychological research. The anatomy of stress can be viewed from interactional and hybrid theories that suggest that the individual relates with the surroundings by buffering the harmful effects of stressors. These acts or reactions are called coping strategies and are designed as protection from the stressors and adaptation to them. Failure to successfully adapt to stressors results in psychological distress. In some individuals, elevated levels of distress and failed coping are expressed in physical symptoms, rather than through feelings, words, or actions. Such “somatization” defends against the awareness of the psychological distress, as demonstrated in the psychosocial literature. The progression of behavior resulting from somatic distress moves from a private domain into the public arena, involving an elaborate medicalization process, is however less clear in sociological discourse. The invocation of a medical diagnosis to communicate physical discomfort by way of repeated use of health care services poses a major medical, social and economic problem. The goal of this paper is to clarify this connection by investigating the relevant literature in the area of women with breast cancer. This manuscript focuses on the relationship of psychological stress, the stress response of distress, and the preoccupation with one’s body, and proposes a new theoretical construct.